As found in old writings (Books), let’s see the relationship of Meitei with other ethnic communities in Manipur since the evolution and settlement of mankind in Manipur.
(1). Tangkhul:- In the 8th page of “Leihou Naophamlon”, re-written by Pandit Irom Amubi, it is written as: KHAPA,TANGPA and CHAKOT were born to KEGE.KHAPA turned into KHAMARAN, TANGPA into TANGKHUL while CHAKOT converted into CHAKOT hao. In another PUYA “Khunung Leikairol”, the eldest son of Khuman was Khoupu and the youngest was named Tangkhul. Koupu was Angom while Tangkhun became Tangkhun hao. This means, Angom group and Tangkhul have a very close relationship. In 45 page of “Leishirembi’’ re-written by Moirangthem Ibungotombi, it is so written that Angom Enba Ningombam,Laitonjam Sakuram, Akoijam and Nungshangkhong, Lampui, Kasom Arong are of the same blood relation. In the “Khagemba Yumbi’’ it is so written that Khapa’s clan were extinct and found many among Tangkhul. In page 3 of “Chakpa Lol Khuntaba’’ re-written by Mayanglambam Gourachandra Singh it is so written that Khapa community and Tangkhul, joined machiba to become Tangkhul. At this point of time,Pankhangba came from Moirang and rusticated Khaba Nungjenba from Kangla. A group of Khaba bowed to Pakhangba and another group bowed to Angom Puleiromba and majority crossed Nongmaijing hiil and became Tangkhul Machiba. In 35 page of “Meihourol Pukok” translated by Pandit Irom Amubi Singh it is so mentioned that : Meidingu( Emperor) Naokhomba, after learning that Khaba clan were the enemy of his great grandfather Pankhangba, decided to terminate all the Khaba clan even fetus, Khaba group ran away towards east crossing the Nongmaiching became Tangkhul Machiba. At this point of time, in 9 page of “Thirel Meiram Leeba’’ re-written by N. Ibochouba, it is so written that Khaba climbed Langmai hill and born Liktok, Kourang, Sakok Tangkhul Hao. Few of the people accompanied Poreiton when came to settle turned into Tangkhul, which is mentioned in page 1 of “Poireiton Khunthokpa’’ re-written by Pandit Moirangthem Chandra Singh. According to it; the dress for tangkhul Chagot should be diagonally dress (pheijom) with vertically covering cloth (enaphi), put rattan ring (yairi) round the calf with sheath/scabbard by Kurao Tree, hanging in the back, bamboo culm in the ear , bone pierce the hair and bamboo strip as hair clip, decorated in this manner you can go around. Some of the Tangkhul converted into Meitei according to “Keiroi’’. Mangsataba of Thoubal were Tangkhul, Leitanthem of Thoubal also Tanhkhul Hao. Even Soibam Cheithaba Funga was tangkhul. Sanasam of Sabal Tongba was Medu Tangkhul hao.
(2) Thangal: – About the relation between Meitei and Thangal, in 9 page of “Leihou Naophamlon’’ written by Pandit Shri Irom Amubi Singh, it’s so written that: the eldest son of Konna Chak Nongpan was Paming Napa and the youngest was the Thangkal. Paming was Luwang while Thangkal became hao (tribal). Thus elder brother Paming settled at the valley as Luwang whereas his younger brotherThangkal became Thangkal hao. In 43 page of “Leishirembi’’ re-written by Moirangthen Ibungotombi Meitei, it is so written that: in Luwang lon, Chingnung Chanu wife of Luwang Punshiba gave birth Mumcheng Hanba, Lokhan and Lokhu. Numcheng Hanba settled at Feija khunjan while Thangkan became Thangkan Makhan. This is also written in the Puya “Nongkhrang Meihourol Pukok’’. In the “Nongkhrang’’ it is so written that Chingnung Haoba Chanu gave birth to Numcheng Ahan whose descendants were settled at Feida khunja, Lokhann became Thangkan Makhanwhile Lokhu became Kambong Lokhu. According to “Keiroi’’ the Kanggee Subedar from Thangan surname was Khawairakpam.
(3) Tarao :- In “Poireiton Khunthok’’ the emergence of Tarao and Maring Khoibu, it is so mentioned that the one who had to be Tarao Tarang Maring Khoibu, bind the forehead with black cloth and wear bamboo strip on the head and then walk around.According to “Keiroi’’ puya, those Singam in Thoubal are Tarao.
(4) Mongshang :- In the 48 page of “Poireiton Khunthok’’ edited by Shri Moirangthem Chandra Singh, it is mentioned that: when Poireiton crossed the Makhalmati hill he had to cross the Langwonlok(gorge) and he came across a big and long stone, since then it came to known as Mongshang Khulel Lai. Among the Monshang, there is believe that they were named Monshang after their chief Monshang who rulled Rungputung near the present Purum Khullell. In 91 page of “Loiyamba Sinyen’’ edited by Shri Khulem Chandrasekhar Singh it is so written that Tarao, Tarang, Maring, Khoibu gave two handful of black perilla (Thoiding) to both upper and lower area of the village. Two persons give a cloth during the funeral ceremony, coronation and queen give birth. Sometimes a local also use to give pestle made of pine tree.
(5) Kabui: – Kabui community has been in Manipur since time immemorial. In “Khagemba Yumbi’’ it is so written that Haimu Leima gave birth to Nungouyimthang, Lamleksa hao and Thengkoipa. Lamleksa became kapui hao, youngest Thengkoipa became haorok konthou while Yimthangba became Leishangthem. The same thing is found in page 427 of “Putin’’ re-written by Ak. Nadiyachand and page 107 of “Leithak leikharol’’ re-written by Dr.Shri Bheigya Yengkhoiba. Thus out of the three brothers, the eldest Nungou Yumthangba became Leishangthem, the second one Lam Lekshang became Kabui and the youngest Thengkoipa became Haorok Konthoujam. In page 3 of “Chakpalon Khutaba’’ re-written by Pandit Shri Kullachandra Singh, it is so mentioned that a group of Khaba fled towards the west and became Kabui Nungnang. Thus after Khaba group lost to Nongda Lairen Pakhangba, ran here and there then became Kabui. In Konachak (Kali Yug) the last son of Sawang became Songpu hao. In 9 page of “Leihou-Naophamlon’’ published by Pandit Shri Irom Amubi Singh, it is written that the first son of Sawang was Leishang and last son became Songpu hao. In 45 page of “Leishirembi’’ re-written by Moirangthem Ibungotombi Meitei it is mentioned that on the throne of Putinda, Moria, Nganba Khumujam and Shongpu being the same blood of King’s clan, therefore Songpu is Nganba clan, the same thing is found in 36 page of “Meihourol Pukok’’ written by Pandit Irom Amubi. It is said in Putin that clan of King Moria Phambalcha were Nganba Khumujam and the hill man Shongbo,therefore they belong to the same blood relationand hence it was confirmed that Shongbu is Nganba clan. To understand who is Shongpu, in 206 page of Gazetters of Manipur written by Captain E.W.Dum B.S.C, it is clearly mentioned that Songbu- A Sub-Division of the Kampui Naga Tribe. When Poireiton emerged to establish social settlement, some of his associates converted into Kabui, in 20 page of “Poreiton Khunthok’’ re-written by Pandit Shri Moirangthem Chandrasingh, it is mentioned that those who had to be Kabui Lamshang, be fly away by wearing Chinfi Mekhala (fanek) upto armpit and warp with Laithang. In Kamba-Khamnu epic of Moirang Kangleirol, Kabui Salang Maiba and Salang Maibi played an important role and they brought up Khamba-Khamnu. When Khamba was drawn by elephant’s leg to kill, he was saved by Kabui Salang Maiba from the pin-point of death. Puremba and Kabui Salang Maiba were very close friends.
(6) Maring: – In “Keiroi Puya’’ (‘Sagei Salairol’ chapter, page 152, published by Manipur State Kala Academy, Imphal) it is so written that Senba was the Khuman King. He had three sons, Laiku, Naikha and Laipha. The descendants of Senba were settled at Layat and that of Naikha at Uchiwa but Naopha became Maring. In 80 page of “Sakok Lamlen Ahanba’’edited by Pandit Khulem Chandrasekhar it is so written that Senba was the king of Nganu Thumba. Senba had three sons. Laikhu, son of Senba Meemaba settled at Leitang, Naikha at Uchiwa but the last son (Laipha) became Maring.In 71 page “Sagei Salairel’’ chapter of the Puya “Chekhong’’ published by Manipur State Kala Academy it is so written that Senba was the Khuman king,Yoithongai was deputy king. Laiku, Laikhan and Laipha were the three sons of Senba. After Senba, Yoithoingai was once the Khuman king.Laiku settled at Leitang, Laikha at Uchiwa and the youngest Laipha was Maring.Thus out of three brothers the last one became the Maring tribe. Senba was the son of 9th wives Kyoiroi Nganu Thumpi of Luwang King Punshiba. Soon after Senba was born, Luwang King Punshiba and Nganu Thumpi divorced and senba was taken to Khuman by his mother and then becam Khuman King. The same thing is mentioned in the “Langthaballon’’puya. Senba had three sons and after him Yengthoingai was the Khuman king. Laiku setteled at Leitang, Laikha at Uchiwa and last one became Maring hao. There are many Meiteie who converted from Maring. In “Keiroi’’puya, Khwailakpam, Hamom were Maring hao.Nongmeikapam are Khoibu Maring. Nongtholbam, Langpoklakpam of Khurai and keinou Maring hao. Kangujam from Tengkhan are Maring, Yengkhoiba Selungba was Machi Khulel Maring. Yanglem at Samurou, Puyam at Thoubal, Ningthoujam divided from waikhom, Wahengbam at Thoubal were all Maring. In the 38 page of “Leishirembi’’copied by Moirangthem Ibungotombi Meitei, it is so written that Uren Hanba, Langba and Angangnga were born to Leima tanu. The eldest Urenhanba was the Thokchom of Moirang. The descendants of Langba went to hill and became Maring. The decendants of Angangnga were Moirang anouba, Moirang mayum, Lairenmayum etc. Since Maring were originated from Moirang clan, all the brethren of Moirang clan were blood of the same father.
(7) Maram :- In 31 page of “Poireiton Khunthok’’ re-written by Shri Moirangthem Chandra Singh, it is so written that when Poireiton climbed the stiff hill range, his beloved Leima Leinaotabi also followed him and climbed the stiff hill range by hanging from Poireiton’s cloth (Maphi ennaphibu lama, lama…). From lama, lama the village was named Maram. According to Maram’s folk tales, Madungkasu (male) and Simatungdungpui (female) gave birth three sons. The eldest son Marak founded Maram Village, second son Makikaingba settled at the valley while the youngest Koha sangulung became Zemei.
In 1394, Meidingu Tabungba went to Maram for the booty, reached first at Chingsong village. But he returned without reaching Maram due to impropriety of Chingsong Khullakpi (wife village chief) Lara Lashangnu Saphabi. This episode is so written in page 205 of “Ningthourol Lambuba’’ written by O. Bhogeshwor Singh that when Meitei king tried to invade in order to destroy Maram Khabung, reached Chingsong and a rumour spread that he felt in love and had secrete marital relation with Haonu Lashangnu Saphabi, the queen of Chingsong, the king returned without any battale faught with Maram Khabung. However regarding the booty given to the Lairen Meidingu by Maram Chief (king) Chingkonba and Thingpa chief (king) Wahakpa, it is so written that bundles of rattan and beehives were packed by cloths with Enganleiflower bloom in Chingsong village bowed to the kinglike a goat requesting not to climb the hill and come to the Thingba village as well as to the hill top of Maram hill.
In “Cheitharol Kumbaba’’ it is so written that when Meitei king invaded Chingsong village for not paying the booty, King Khamlangba of Chingsong Village Killed Meitei king Tabungba and his follower Akangjam Tonkheie in revenge of his wife Lara lasangnu Saphabi’s episode. At this point of time, in page 207 of “Ningthourol Lambuba’’it is so written that Meitei king along with his brave soldiers invaded Chingsong village. When Chingson’s king prepared to face the invasion, he was stopped by his wife. At this time Khullakpi (Queen) of Chingsong village requested the Meitei king by saying that we are waiting for you by killing a big pig with drums of alcohol. Kindly take rest at least tonight after taking porks and drinking wines. During this time, Akangjam Tonkheiba , the most trustworthy follower of Meitei king, who is one and all for the king, without thinking a bit of his capacity challenged to fight with any hill people. During the fight his head was beheaded by hill people. Chomthang Pamba,a young ruler of Shelloi from khurai and his friend Ahing ran away without facing Chingsong king with the beheaded head of Tonkheiba, the Meitei king said.
There had been inter-marital relation between Meitei and Maram since time immemorial. In the book “Meithei’’ of T.C Hudson, it is mentioned that “The Manipuri used to marry Naga girls for the great village of Maram’’. In “Cheitharol Kumbaba’’regarding the marriage of Meidingu Mungyamba and Maram Leima(girl) it is mentioned that In 1503 of sarangthem Akha( Cheithaba) Maram girl(Leima) pongnusang khunbisung got married to Meidingu Mungyamba. There is a story that King (Meidingu) Paikhomba brought the Maram girl (ningol) Enganlei to make Queen but refused by his coteries then Engallei became Langol Lairembi (Goddess). In “Meidingu lainingthou Paikhomba’’ by Pandit Ningombam Manijao an abstract from the puya “Kanglei Shanglen Puba’’ it is mentioned that the sons of King Wangam Ningthou, Tonanba (younger brother of Paikhomba) and Sallai Hiyen Khullakpa (elder brother) were beheaded by Maram chief (king). To revenge, king Paikhomba went to Maram alone and stayed at Maram Chief’s residence as a laborer and fell in love with Enganllei (daughter of Maram Chief) and they secretly ran away on horse from Maram with the heads of their brothers.
Paikhomba, though he was a king remained restless and not a single day he was happy. Every day he was in deep mood and could not forget about merciless killing and beheaded of his two brothers Sana Hihonba, Yaiskul Lakpa (elder) and Chaphaba (younger brother) at the battle of Thollang, just for Lukha Thaba( putting the beheaded heads under the death body of be -header to show the superiority) of Maram Chief (King). King Paikhomba was always thinking to go to Maram Chief’s place for revenge and bring back the two beheaded ones. One day, during the assembly of his coteries, he informed to his father Tonllen Ngamba that he wants to leave Kangla (Palace) for sometimes to visit some new places, without notice to other and general public. At his proposal, his coteries asked the king where to visit? To their question he answered, there is no such certain place for the visit, wherever I feel suit to visit, I will visit. His proposal was consented by the assembly of the coteries.King, Paikhomba, entrusted the throne to his elder brother Sameirang Shamuhanjaba, and younger brother General Tangkhomba to rule for some time, and left the Palace (Kangla) for Maram, in the dead night, along with his younger brother Deputy Tonshengamba, without giving any notice where to go. King Paikhomba put the Hillman’s (tribal) dress and approaches the Maram Chief (Khullakpa) as a laborer. He requested to the chief to do any work assigned to him. Maram Chief, having no son was impressed by Paikhomba’s handsomeness and sweet words and accepted his request. There was a lone beautiful daughter called Enganllei of Maram Chief. During Paikhomba’s short stay as a laborer fell in a deep love affairs with Enganllei. One day Paikhomba said to Enganlei and made her promise not to disclose to anyone about what he said. King Paikhomba introduced himself who he is by saying that he is not a tribal laborer as you thought of but he was the Meitei King Paikhomba. Two of Meitei King’s sons were beheaded and kept for Lukha thaba by your father, if you know those two heads please identify. I would take you too along with the two heads and make you the supreme Queen of Meitei palace. Enganllei identified those two heads and returned to the Palacesecretly from Maram with Enganlei without the notice of Maram Chief. While Paikhomba was trying to make Enganlei to be the queen, leaders, scholars and coteries of the palace refused his proposal. Leaders of the state secretly send out the Enganlei from the palace. In disappointment she breathed her last at Langol hill. Latter she was worshiped as Tarung Goddess at Langol (Content: Ningthouron Enot’’of Ningombam Chinglen, page 177, 178).
(8) Paomai Naga: – Government of Manipur announced Paomai Naga as recognized Scheduled Tribe in 2003. Previously this community was known as Mao, but they claimed that they were not Mao and protested for that and lately they are come to know Paomai. The area which is about 350 sq. miles after crossing two hills range from Maram in the east, its area extended up to the boarder of Nagaland in the north and up to border of Ukhrul District in the easthas been inhabited by Paomai community since many thousands of years ago. The population is about 40 thousands. Paomai’s land has been divided into three parts as Paomata, Lepaona and Chineerai. There are six villages in Paomata viz, Tungam, Tungjoi, Arannamei, Phuba, Maiba and Liyai. Villages in Le-Paona are Oinam, Koide, Purum Akutpa, Purum Atongba, Thingba Khunou, Thingba Khullen, Shorbung, Tinkhong Khabung samsong etc. “Chineerai’’ in Paomai dialect is the village on the other side of the hill. Villages of Paomai in Chineeraiare Lai, Kataphema, Chingkhei Khullen, Chingkhei Khunou, Thaibu Khullen, Kaibu Khunou, Ngari khullen, Ngari Khunou, Nakhalei, Shireng, Kodom, Ngamatung Ngatan Ngambu, Ngarang, and Thiwa etc. Thiwa is the last village of Mao-Maram sub-division. Liyai is supposed to be the biggest village of paomai community.In this village there are about 700 families with 4000 populations. In page 242 of Cheitharol Kumbaba of Thangjam Uraba period, on Wednesday the 11th day of wakching, 1754, during the attack of villages like Khongdei, Arongmei Oinam etc.it is so mentioned that four more villages’i.e. Thoiwa, Khongtei, Taloimei and Toloi were destroyed. On Sunday, the full moon day two more villages – Saro and Ngachung were destroyed and so on.
(9) Moyon: -According to 1981 census, total population of Moyon is 1642 of which 773 are male and 869 are female. Moyon are settled in 13 villages – Moyon Khullen, Khongjon, Komlathabi, Penaching, heikru Tampak etc.
In 47 page of “Poireiton Khunthokpa’’ edited by Pandit Moirangthem Chandra Singh, regarding Moyon, it is so written that: when Poireiton search for settlement, climbing the hills felt hungry and sold his pack of cottons to feed himself, from this the place was named Moyon Khullen. Thus, in page 60 of “Moirang Kangleirol Lambuba’’first part re-written by Nodia Ngangoicha, regarding the Moyon Khullen,it is so written that when Chingkhong Poireiton and Leima Leinaotabi search for settlement the same story with a little different in few words is also mentioned. At the same timein page 273(first part) of “Ningthourel Lambuba’’ edited by Oinam Bhogeshwor Singh, it is also mentioned that: How Moyon was named? When Poireiton look for settlement crossing the hills felt hungry and sold his pack of cottons to Meitei Leima Leinao Tabi to feed himself, since then the place was named Moyon Khullen. In page 17 “Keiroi’’ part of “Sagei Salairol’’ published by Manipur State Kala Academy it is so written that: Yumkhaiba Apati, Yumkhaiba Mitnao are Moyon tribes. In some part of hand written “Keikoi’’, Saikhomba from Taopunhkhok, Mungyamba, Mitnao, Yumkhaiba and Apat were Moyol tribes and they are Moyon. In page 11 of “Loiyamba Shiyel’’ edited by Shri Khulem Chandrasekhar Singh it’s so written that Monyon gave two handful of perilla (Thoiding) during death, coronation and two person give a cloth during child birth .In 29page of “Cheitharol Kumbaba’’ with Lairenmayum Ibungohal Singh and Ningthoukhongjam Khelchandra Singh as editors it is so written that In 1502 of Thokchom Pagan’s year, Meidingu Mungyamba defeated Moyon and captured Yurumbi Lallumba as war prisoner. During Meidingu Khagemba in the year of Moibunglokpam Shyama of 1562 saka era, Moyon was defeated. Again, in 1564 saka era of Laishubam Chingsang’s year many Moyons were killed in the battle. During Meidingu Garibaniwaj, in the year of Haishnam Laiba of 1639 saka era (1717 A.D), on Friday the 22nd day of Wakching, Haobam Pukhranba was given the tittle of Moyonngamba.
In page 124 of “Moirang Ningthourol Lambuba’’ re-written by Oinam Bhogeshwor, it is so written that: The great grandfather Yoiriklai Atengbainvaded Moyon village which is in South–East direction. Invasion of Moyon by Moirang destroyed the Moyon village and Moyon king Kamjaoba lost to Moirang king.The story of invasion to Moyon is also found in Moirang-Kangleirol Lambuba, Kege Harreppaa Ngangoi Leishemba etc. Prior to conversion to Christianity in 1924-25, religion followed by Moyon was almost the same as that of Meitei. They believe in the Supreme God and follows the principle of as you sow so shall you reap. “Midim’’ is similar to Cheiraoba of Meitei, so they also clean households on this day. “Ber Hlaap’’ is an occasion to send off evils by shooting arrows to a target. “Naouh’’ is ear ring wearing ceremony. Eon Iruh is the inauguration of newly built house, Ikam is award conferring ceremony.
(10) Muslim (Meitei Pangal): Muslim of Manipur, known as Meitei Pangal, have existed (formerly Poirei or Meitrabak or Mekhli/Mughlai or Kathe) since the seventh century “Pangal” simply means “Manipuri Muslims”, as they follow Islam. Various historical sources have different dates for when Islam first entered Manipur. However, the date all sources seem to confirm as definitive is 1606 AD.In the sources that place their entry prior to 1606, they entered as gun makers or to extract salt from the brine springs] However, the events of 1606 state that they settled after Prince Sanongba requested aid from Cachari King Dimasha Prataphil to defeat his brother King khagemba. Dimasha Prataphil was aware of Khagemba’s military strength and knew that his forces alone could not win. Hence, he requested the Nawabof Tarf, Muhammad Nazir to send forces to his aid, who were then dispatched under his brother Muhamamad Sani. In the war. Muhammad Sani was defeated and King Khagemba took him and his 1000 troops as POWs, Later King Khagemba allowed the Muslim soldiers to settle in the valleys of Manipur. In the meanwhile Burmees armybroke a war against Kangleipak in Kabaw vally. King Khagemba asked the brave soldiers to help Meitei army to fight with Burma (Myanmar), agreed and fought the battle alongside Meitei army. Fortunately, Meitei army won the battle. King Khagemba was very happy with that and his highness gave the name Pangal (Pangal= Strength in Meiteilanguage). Through marriage, adopting the Meitei languageand various local practices, which did not violateIslam, the Muslim soldiers were eventually naturalized as the Pangals. The etymology of the name is also interesting as some say it account from a Persiansource states that the name Pangal was given due to their fortitude in battle, and the Pangal means ‘strength’ in Meiteilon.
However nothing is found in the old books about the relations with Kuki and Meitei.
(Writer can be reached at:sjugeshwor7@gmail.com)